Promoting Pathways to Sustainable Living

Rationale

In the modern world, the consumeristic behaviour suggests a yardstick for success: the more you own, the better your life will be. We tend to equate buying things with positive emotions. Subsequently, we think that purchasing new stuff makes us happy. While our lifestyles and consumption choices might fulfil our needs and aspirations; they also have important impacts on our environment and on our interdependent societies and markets.

Our consumption habits are putting our resource levels at great risk. The amount of stuff we use in order to live has exploded in many parts of the world, highlighted by the fact that the global extraction of materials has tripled over the past four decades, rising to an enormous 70 billion tonnes in 2010. If current trends continue, then this dramatic increase in the amount of material we consume will continue to rise as populations grow, the middle class expands, and incomes increase (UNEP, 2011).

Today, cities are associated with 60 to 80 percent of all greenhouse gas emissions, consume 75 percent of natural resources, and account for 50 percent of all waste (UNEP, 2012). By 2050, the number of people living in urban areas is expected to reach 6.3 billion – roughly two-thirds of the global population. This will have a profound effect on what and how individuals and societies consume, especially when it comes to food, mobility, housing, consumer goods and leisure.

As a result, this urban shift carries with it immense social implications. The extra pressure these new urban consumers will place on the world’s increasingly scarce resources will exacerbate existing tensions between the world’s wealthiest 10 percent, whose lifestyles contribute half of global carbon emissions, and the growing numbers of urban poor, who are responsible for only 10 percent of carbon emissions (Oxfam, 2015).

If current trends continue, by 2030, humanity will need the equivalent of two Earths to support itself, according to some experts. This is clearly not viable in a world where climate change will make it even harder for the natural world to provide for our needs.

There are encouraging signs that society is beginning to understand the impact of our daily choices. Terms like “quality of life” and “sustainable lifestyles” regularly appear in the media, illustrating that people are already weaving sustainability into their daily decision-making. Carbon footprinting, food waste reduction campaigns, urban gardening, vehicle sharing models, and surveys to understand the values and motivations of youth are all ways that are helping people to live more sustainable lifestyles.

Yet these actions, in general, are piecemeal. They are not yet framed within a holistic vision of what constitutes a sustainable lifestyle. Living sustainably is not just about individual choice: it is also about ensuring that governments and businesses enact policies that guide people towards these types of lifestyles. Often ignored is the role that public sector institutions can play in shaping better policy and the role of businesses in providing more sustainable goods and services.

Fortunately, sustainable lifestyles are now solidly anchored in policy. The COP21 Paris Agreement made it clear that sustainable lifestyles and sustainable patterns of consumption and production (SCP) will be key in the fight against climate change. The goals set out in the 2030 Agenda for Sustainable Development and intergovernmental processes like the 10 Year Framework of Programmes on SCP give further support to champions of sustainable lifestyles by acknowledging the powerful role they can play in lifting people out of poverty, ending hunger, and reducing inequality while protecting the environment. At least two of the eight themes of the World Economic Forum 2016 in Davos, Switzerland, highlighted the impacts of climate change on our lives and the effects of increasing wealth inequality on economic development. This clearly shows that sustainable consumption and lifestyles are growing in importance on the international stage (Akenji and Chen, 2016).

With this solid foundation in place, it is now time to develop a more structured, life-cycle, and evidence-based understanding of sustainable lifestyles to facilitate global dialogue and measure progress. This will enable us to focus on the ‘hotspots’ on where critical action can be taken.

For individuals, this means understanding the impacts of their daily decisions and embracing more sustainable lifestyles. For governments, it implies setting a conducive regulatory context, facilitating and inspiring better citizen decision- making, creating market demand through sustainable public procurement, and supporting research, development, and innovation. For the private sector, it implies integrating sustainability into core business strategies to develop innovative ways to meet the needs of people while reducing the pressure on the world’s dwindling resources. This includes communicating about product sustainability performance to enhance informed decision-making.

VK-NARDEP’s perspectives of sustainable living

Inspired by the Eastern wisdom of the Samagra Vikas approach, we at VK-NARDEP have learnt a deeper and broader meaning of Development. Our understanding of development goes beyond materialistic and quality of life indicators. We see Development as the physical, mental, emotional and spiritual growth of man in consonance with his family, community, patriotic and global identities and relations, helping him to live in harmony with Nature and live without impoverishing or endangering future generations.

The Samagra Vikas approach greatly emphasises on development with a human face.The modern science and economies see the parts as divorced from the whole. This approach sees trees and misses the woods. This vision also failed to see the interdependence of the parts of Nature, their underlying linkages and the overall utility. Synthesis and holism lost out the race for a place in man’s scheme of things. Thereafter, the economies got divorced from the social concerns of man and became the study of the management merely of the materials and wealth.

In this paradigm, social units such as family, community and cultural entities suffered the most. The new science and economies promoted lifestyle and a thought-pattern that led to the atomisation of the community. This resulted in isolation of the individual from his emotional and biological provenance and cultural background. The modern science and technology is emphasising on production of ‘over concentrated useful things’ like vitamins through intensifying the technology and leaving the rest of the things as waste. This is the central cause of all problems of today. Life is natural and cannot be compartmentalised.

In earlier days, man was slow, land-loving, Nature-lovers and family and community centred. He led a subsistent way of life, which kept him self-contented. The values and norms promoted by the institutions of the early days, guided the man to live in harmony with fellow human beings and Nature through sharing and caring. Commercialisation of social transactions degraded community values and created orphans, who could not ‘purchase their way out’.

The present paradigm of development, for sure, is leading to an irreversible destruction to the mankind. It is the responsibility of every individual human being to change the present situation. Each individual’s role in restoring our ancient lifestyles is inescapable. Everyone should keep doing at his/her own capacity towards this cause and one should not wait the whole society to change. “Be, but don’t expect”.

VK– NARDEP is committed to translating the grand concepts of sustainable living into packages for application in day-to-day life and take the same to the masses.

Digital Exhibitions

VK-Nardep has established an exhibition entitled Gramodaya Park, in the headquarters campus of Vivekananda Kendra at Kanyakumari, Tamil Nadu. The exhibition gives insights into sustainable solutions to the problems encountered by the world. Presently Gramodaya Park has established permanent exhibitions on water management, agriculture, housing and health. The exhibitions are visited by thousands of  people per annum on an average.

Now, we propose to promote a digital exhibition in Gramodaya Park on “Promoting Pathways to Sustainable Living” with the following objectives:

Strengthening the individuals’ existing knowledge about sustainable lifestyles.

Motivating the individuals to adopt sustainable living practices.

Sharing best practices and partnerships among the practitioners, aspirants, implementing agencies, government bodies and policy makers.

Cultivating partnerships and networking among the different stakeholders.

To bring the contents of the exhibition to the knowledge of non-viewers, we have decided to present them simultaneously in print medium in the form of 3 volumes of Kendra Patrika with a title – “Promoting Pathways to Sustainable Living”. The first volume covers the five sections (i) Philosophical aspects (ii) Economy, Energy, Environment (iii) Inner Sustainability (iv) Thinkers and (v) Sustainable Development through stories.

The second volume will cover different verticals such as (i) Water (ii) Food (iii) Energy (iv) Forests (v) Agriculture (vi) Housing (vii) Mobility (viii) Markets (ix) Globalisation (x) Consumer Goods (xi) Communication (xii) Education (xiii) Health etc.

The third and the last is the most important volume – The Trend Setters which will have 4 sections such as:

1. Nations – Bhutan, Cuba, Germany, Costa Rica etc.

2. Movements such as Voluntary simplicity, Slow living, Slow cities, Minimalism, 
     Holistic Health, Organic Natural farming etc.

3. Individuals – Green Warriors, Sadhaks, Followers etc.

4. Book Reviews of a few important books related with Sustainable Development

Contributors of the first volume are mainly our colleagues who are practitioners of Sustainable Living such as:

Shri N.Krishnamoorti – who is our friend, philosopher and guide for the last four decades.

Shri Dileep Kulkarni, who worked for Vivekananda Kendra a few years before settling in Kokan area of Maharashtra and living in tune with Nature for the last 3 decades and motivating and guiding people of Maharashtra by conducting shibirs, giving lectures and writing highly inspiring books.

Shri T.Raghunandan who too worked for Vivekananda Kendra in the formative years, managed a 10+2 Senior Secondary School in Rajasthan for thirty-one years with his wife Vasantha and has now settled  down in Kerala for sadhana.

Shri Aravindan Neelakandan too is associated with Kendra since last two decades and who is now an associate editor of the famous magazine “Swarajya”.

Dr.Prakash Maithani retired as an advisor, Ministry of New and Renewable Energy, Govt. of India is also closely associated with us since last three decades.

In addition, to cover the gaps, we have added articles of the few individuals to make the volume complete.

Our close friend and well-wisher Shri Venkataraghavan alias Keshav added value to the Kendra Patrika by designing the cover page and illustrations in the pages of this issue. Hope, readers will appreciate our efforts.

                                                                                                            G.Vasudeo

The Unsung Heroes -2

 Sacrifice: The basis for a great nation

Vivekananda Kendra Prakashan trust is very happy to bring out the second volume of Vivekananda Kendra Patrika on unsung heroes. 'Azadi ka Amrit Mahotsava' has provided the context and opportunity for India to look within to question herself as to why did we forget so many freedom fighters from all parts and all communities of India who fought sacrificing everything with British and what is the best way to remember them. As we forgot them we also missed the drives of freedom fights to pass it on to future generations. These freedom fighters fought not just for political freedom but for reclaiming and expressing 'Swa' of India in all systems of life which the British had destroyed. 

 

Swami Vivekananda whose message served as great inspiration for freedom movement realised that India was not just any other nation. But India was nurtured with truth of existence that is the world view of oneness of existence by the great sages, rishis, saints so as to guide the humanity to evolve spiritually. Thus, India's freedom movement was not only in India's interest but it was for the well-being of the whole humanity. 

 

Swami Vivekananda almost becomes poetic while describing India. He says, 'This is the ancient land where wisdom made its home before it went into any other country, the same India whose influx of spirituality is represented, as it were, on the material plane, by rolling rivers like oceans, where the eternal Himalayas, rising tier above tier with their snow-caps, look as it were into the very mysteries of heaven. Here is the same India whose soil has been trodden by the feet of the greatest sages that ever lived. Here first sprang up inquiries into the nature of man and into the internal world. Here first arose the doctrines of the immortality of the soul, the existence of a supervising God, an immanent God in nature and in man, and here the highest ideals of religion and philosophy have attained their culminating points. This is the land from whence, like the tidal waves, spirituality and philosophy have again and again rushed out and deluged the world, and this is the land from whence once more such tides must proceed in order to bring life and vigour into the decaying races of mankind. It is the same India which has withstood the shocks of centuries, of hundreds of foreign invasions of hundreds of upheavals of manners and customs. It is the same land which stands firmer than any rock in the world, with its undying vigour, indestructible life. Its life is of the same nature as the soul, without beginning and without end, immortal; and we are the children of such a country.'

 

The colonial rule of British destroyed India's well spread system of education for all communities, irrigation system and land policy which made India Sujalam- Suphalam, flourishing industry and commerce. As India relegated to poverty and ignorance, she forgot about her ‘Swa’ and her role in comity of nations.  The impact of British rule even after independence was not course- corrected. Additionally, political exigencies further compounded and prolonged the misfortune of India. Dharma is the life- center of India. Even though there were some emperors who politically had united India, India was always considered as one nation even when there were many political units or kingdoms or janapadas in India. It was Dharma that united India. The understanding of Dharma, the insistence for practice of Dharma were common. 

 

Thousands of freedom fighters sacrificed their life so that India is again established firmly, vibrantly and with conviction in oneness of existence, in divinity of human soul and divinity of the creation and for India mould her national life on Dharma. But we forgot, what is India, what is the life centre of India, how should we strengthen India, what is the speciality of India etc. Fortunately, by the penance and blessings of the great Rishis and Sadhus and the merit of sacrifice of crores of freedom fighters, over the period, an awakening is perceived, self-confidence is evident, and India appears getting ready to express her 'Swa'.  At such opportune time, 'Azadi ka Amrit mahotsav' also has provided an occasion for us to go deep into what India stands for; to understand and practice Dharma to raise our nation not to dominate other countries but to guide the whole humanity. 

 

Swami Vivekananda had said that Dharma is the life centre of India but unfortunately we equated Dharma with exclusive religions and thus we failed to understand that whatever may be the religious tradition of a person, Dharma is to be practiced by all. Dharma is our duty towards our expanded self that is the families, society, nation, humanity and whole creation.  

Though in the days of Swami Vivekananda religion word was used by him in his English lectures, what he meant was always Dharma. Swami Vivekananda pointed out, 'We have seen that our vigour, our strength, nay, our national life is in our religion. I am not going to discuss now whether it is right or not, whether it is correct or not, whether it is beneficial or not in the long run, to have this vitality in religion, but for good or evil it is there; you cannot get out of it, you have it now and for ever, and you have to stand by it, even if you have not the same faith that I have in our religion. You are bound by it, and if you give it up, you are smashed to pieces. That is the life of our race and that must be strengthened. You have withstood the shocks of centuries simply because you took great care of it, you sacrificed everything else for it. Your forefathers underwent everything boldly, even death itself, but preserved their religion. Temple after temple was broken down by the foreign conqueror, but no sooner had the wave passed than the spire of the temple rose up again. Some of these old temples of Southern India and those like Somnâth of Gujarat will teach you volumes of wisdom, will give you a keener insight into the history of the race than any amount of books. Mark how these temples bear the marks of a hundred attacks and a hundred regenerations, continually destroyed and continually springing up out of the ruins, rejuvenated and strong as ever! That is the national mind, that is the national life-current. Follow it and it leads to glory. Give it up and you die; death will be the only result, annihilation the only effect, the moment you step beyond that life-current. I do not mean to say that other things are not necessary. I do not mean to say that political or social improvements are not necessary, but what I mean is this, and I want you to bear it in mind, that they are secondary here and that religion is primary.'

 

Each soul is potential divine. The goal of life is to manifest that divinity by controlling the nature external and internal, so said Swami Vivekananda. The striving to manifest our divinity by performing our duties to all collectives is Dharma. Controlling the nature external and internal is Dharma. Getting rooted in one's own being is Dharma.  But what is my being, is in all the beings. Therefore, to interact with everything i.e. with man and nature with feelings of oneness is Dharma. Man is not just body, mind, intellect.  Man is an expanding consciousness which manifests as various collectives like family, society, nation and whole creation. Being part of all these collectives, naturally man is bound to fulfil his duty as part of the whole.  Simultaneously, we have a duty to perform and a function to enrich our larger self that is families, society, nation and the whole creation and ultimately realize our divine nature. 

 

In above quotation, we have to mark very important words of Swami Vivekananda, 'You have withstood the shocks of centuries simply because you took great care of it (Dharma), you sacrificed everything else for it.' We as a nation withstood the shocks for centuries because we sacrificed everything for Dharma. It is that sacrifice which is the need of the hour. Sacrifice not to die in the war necessarily today, but to rebuild our nation, to express the 'Swa' of India, the oneness of existence in all systems of national life.

The great work is done by great sacrifices alone. As Vedas say, 'Tyagen eke amritatvamaanasu'.  We got the freedom because of the great sacrifices by all these freedom fighters from all the parts of India, from all the communities of India, from different social stratas. For them the education or career, the job or status, the comforts or enjoyment were not important but making India free from colonial rule was important. Therefore, they sacrificed everything. For rebuilding of our nation too, we need to sacrifice. Nations are not built by selfish interests or from comfort zones. In whatever job or profession, we are, can we devote ourselves fully? Can we manifest excellence in each field? Can we spare our sometime to work for good of the society without any expectation? If yes, then we are really remembering all these great freedom fighters not just in words or memory but also in action. And that is what they expected from us. That was the only expectation of theirs when they went to the gallows smilingly, that after them, would come many more who would free the country and rebuild it with great sacrifices. May their lives as brought out in the second volume inspire us to sacrifice, to work, to manifest our excellence in the service of the people and our motherland.

                                                                                    

                                                                                        Nivedita Raghunath Bhide

 

The Unsung Heroes

 In this year of the completion of 75 years of independence from British rule, Vivekananda Kendra Prakashan is bringing out this issue of Vivekananda Kendra Patrika on unsung heroes of the freedom movement in India.  India is celebrating 'Swaraj 75' for securing the independence from the British colonial rule 75 years before. No nation likes to be ruled by other powers and thus it is very natural that every country strives to get freedo
m. The freedom movement in India naturally was to get freedom from the colonial rule. But drives for freedom movement were much deeper than getting self- rule. The great personalities like Swami Vivekananda had reminded India that purpose of her existence was not only for herself but for the evolution of humanity. Freedom of India was just the prerequisite for this ordained mission.

As is the genius of India, the freedom movement was de-centralised, as there was no central authority directing and guiding it. It was also multi-layered. At various stratas of the society, people were fighting with the British. Though apparently it was seen that the agitations, fight etc., in some of the places were for local issues, but that is not true. The fight was for restoring the various systems of India which were based on Swa of India, the oneness of existence.  Those systems always were democratic, giving freedom to choose how to live and contribute for the bigger good but these were disrupted and destroyed by colonial powers, to loot India. Thus fighting with the colonial rule became essential.

Various methods were adopted for fighting for freedom like direct attack as revolutionaries were doing; fights and skirmishes; non-cooperation; defying the powers; exposing the atrocities of colonial rule at international forums; awakening the pride of Indians in India through newspapers, kirtan, lectures etc., and thus preparing to protest them  against British rule  in various ways. Each effort contributed and supplemented other efforts. The freedom was the result of the impact of all these various endeavours, struggles and fights for freedom at various levels and of course at various period.

More we are knowing during 'Swaraj 75' about these unsung heroes directly and thus about the freedom movement, for many of us, it is a paradigm change. Over the years only few were credited for getting the freedom for India. It is thus, that people are getting aware that many fought for freedom. People came to know also, about many more details of Indian systems that were in existence. We now know that India had well spread system of education where children of all communities got education. We know that we had a very systematic traditional irrigation system thus making India Sujalam, Suphalam. Therefore even the agriculture of India was not solely dependent on rains. We had very good commerce, trade, industry making India the richest country for the longest period in the world. But the British destroyed all our systems. The systems that they imposed were more to exploit the people and keep them uneducated and poor, to destroy the industry here, to make the land owners as land labourers and to make Indians ignorant about themselves. This was resisted deeply by the soul of India and thus we see freedom fighters from all the regions, communities and professions of India. The freedom fighters are from Janajati, rural and urban areas. Persons from all professions, students, house wives were part of freedom movement.

But the curious question is in such a vast and diverse land, without any central authority directing, how and why India responded as one nation, one people?

India is full of Diversity. The Diversity in India like names and forms of Ishvara, the languages, the festivals, way of dressing etc., is perhaps more than the Diversity in the rest of the world. But that does not mean that India is not connected or has no commonalities. In spite of such Diversity, the people of India or regions of India are deeply connected with each other.    Vincent Smith, a historian, not an admirer of India had to acknowledge that, 'India ... beyond all doubt, possesses a deep underlying fundamental unity, far more profound than that produced either by geographical isolation or by political suzerainty. That unity transcends the innumerable diversities of blood, color, language, dress, manners and sect.' we can rather say that because of such deeper unity, India has immense diversity that adds to the colours of India.

Because of this deeper unity in India, all the people and thus India always respond as one nation to the situation. Even in the freedom movement persons from all creeds, communities and regions participated though apparently issues were different in different regions, somewhere it was the rights to use forests, somewhere land, or the loss of Kingdom, or imposition of taxes or conversion etc. Though issues were different, what was common was  the hurting the Swa of India was resisted. And what drives India in the absence of any central authority whether religious or otherwise? All our diverse traditions draw their inspiration, source, sustenance from the Truth of existence. They are not inspired by personalities or theologies but by principles. The principles spring forth from the realisations of various Sages, Rishis, Sants, Devotees, ancestors etc. And their realisations are of the Truth of existence which is same for all. Truth of existence does not change as per the regions or communities. And that is what connects us, beyond diversity of regions and communities. Therefore, as long as we are rooted in our tradition, we respond as one. While reading about these unsung heroes in this issue of Vivekananda Kendra Patrika, we would get glimpse of Swa of Bharat. If we understand how so many spontaneously responded, we shall understand India.

The title of the issue itself is misleading in a way. As if these unsung, less known, freedom fighters wanted to be celebrated and so they sacrificed their lives for the freedom of India. That is far from the truth. There were no calculations, to expectations in their sacrifice for the freedom of India. They just sacrificed in the hope that India will be free to fulfil her global mission of guiding the humanity. If at all the word 'unsung-heroes' indicate anything, it indicates that how ungratefully we as a nation forgot, them and needed the occasion of 'Swaraj 75' to remember them, to sing about them. After this year, again these freedom fighters should not be forgotten but should become part of our education system, our history-learning, our local and regional celebrations. 

To really make the sacrifice of all the freedom fighters worthy, it is necessary also to look ahead to the future of India. As these unsung heroes sacrificed their life, careers, families without expecting anything in returns, to make India radiant in her Swa, to enable her to guide the world, we have to work for it. As Swami Vivekananda had said the great work can be done by great sacrifices only, we need to follow these unsung heroes. They had to die, give up their life, we have to offer the maximum time and energy in the interest of our motherland. We are born in a special land where working for her rejuvenation is in itself working in the interest of the humanity. Let us make coming 25 years as Amrit kal, a period when we reclaim back our faith in the immortality of Atman and thus work to contribute for the Nation.

                                                                                                                   Nivedita Raghunath Bhide

Keledoscope

The main theme of my life is to take the message of Sanatana Dharma to every home and pave the way for launching in a big way the Man-Making and Nation Building programme, preached and envisaged by great seer like Swami Vivekananda”.                                           

 Sri Eknathji Ranade

After the Inauguration of the Vivekananda Rock Memorial on 2nd September, 1970, Eknathji decided to implement his plan which he had conceived way back in 1964.  That plan was already expressed by Swami Vivekananda in one of his letters written to Sri Alasinga Perumal, one of his disciples of Madras.

“A hundred Thousand men and women fired with the zeal of holiness, fortified with eternal faith in the Lord and nerved to Lion’s courage by their sympathy for the poor, fallen and the downtrodden, will go over the length and breadth of the land preaching the gospel of salvation, the gospel of help, the gospel of social raising up – the gospel of equality”.

All ideas need legs and proper vision.  Eknathji’s deep conviction was that Yoga way of life should be the core of any National reconstruction work.  To implement his plan Eknathji started looking for right type of human material to work as Jeevan Vratis. 

Therefore, he decided to train a selected group of young workers, both men and women, in batches from 2nd September, 1973.  He decided to equip them as right type of human material by injecting right principles for attitudinal change for service of the people in remote areas.  Subsequently, he trained and deployed them to undertake various types of service activities, primarily, giving priority to economically backward and tribal areas.  Though this was a daunting task, he never looked back as he was a man of high determination.

Batches after batches of such workers were trained and positioned in priority areas where westernisation in the name of modernisation and denationalization by way of conversion to semetic religions were taking place.  He felt this is a great threat to Hindu Dharma and to the Unity of Hindu Nation and to be handled deftly and not in a callous manner. 

As a man of strategy, he instructed the youthful Kendra workers to focus on Yoga training to the youth in the schools and colleges.  His strategy was four fold 1) Lok Samparka  2) Lok Samskara  3) Lok Sangraha  4) Loka Vyavastha.   This method of work soon made the Kendra workers to create local level Karyakartas and out of them, small teams started emerging in various places.   As the work of Kendra started taking to wings, came the dark clouds hovering with cyclonic storm, in the form of “National emergency” imposed by Late Prime Minister Smt. Indira Gandhi on 26th June 1975.  Subsequent 2 years were like hell let loose by the restrictions imposed by the dictatorial Government in power.  The emergency was lifted after two years in March 1977.  Kendra activities again started with new vigour and vitality.  

Eknathji decided to start a group of educational institutions in Arunachal Pradesh, Andaman Islands, and Assam.  The main purpose of starting educational institutions was to instill the young minds good values based on Hindu Dharma, such as:-

Instill values of Hindu Dharma and implant Deshabhakti

Accept and adapt Bharateeya Sanskaras and way of life

Inculcating Nishkama Sevabhava

Derive good work ethics

Inculcating Character building

Assimilate love for environment and echology.

When the incoming flow of fulltime workers increased another service activity which Kendra started in some selected backward areas is Rural development. During 1980-81 Kendra started few Balwadis in certain areas of Southern Tamil Nadu.  Through this, not only the usual way of Kendra Karya Padhati – such as, Yoga Varga, Samskara Varga and Swadhyaya Varga could be started but also by the active participation of local village Karyakarthas, activities such as, Balwadis, mobile medical service, programmes for youth and women were also initiated.  Today most of the Prant level rural development programmes have spread out in many states by the participation of local workers.

Rural Development Programmes paved way for starting of Natural Resources Development Project in certain areas of Tamil Nadu from 1983.  This project spread awareness among villagers about adopting following methodology:

Indigenous way of cultivation

Low cost housing

Bio-gas and Gobar gas energy

Indigenous medicine, such as Ayurveda, Siddha and Varma form of treatment.

Another momentous activity of Kendra in spreading the life giving values and principles of Swami Vivekananda, Sri Ramakrishna, Ma. Sarada Devi and Indian Culture was through periodicals and Publications.  Without wings, birds cannot fly.  Similarly, ideas need proper way of propagation.  In the fast growing technological scenario, modern methods are to be adopted to propagate eternal values in a fast changing society.  So the Publication of books and periodicals in various languages is most important for any Hindu organisation to propagate its messages and keep spreading its wings.

Today Kendra’s publication wing is bringing out periodicals and publications in different languages and thus popularizing Dharmic values for the youth in particular, and for all people, in general.

Eknathji was of the opinion, that this Hindu Nation, and its people who, were under oppression for more than thousand years need to be awakened from their deep slumber and continued lethargy.  Therefore, it was decided to adopt the great message of Swamiji by “organizing the Hindus and awakening their dormant spirit”.  For this to happen the Hindu people should be taught to observe and celebrate meaningfully some of the time tested festivals such as; Guru Poornima, Gita Jayanti, Ganesh Chaturthi, Pongal, Holi, besides Swami Vivekananda’s Birthday, Universal Brotherhood day and Swargeeya Eknathji birthday as Sadhana Diwas.  These festivals, if organized in groups, would definitely bring Hindus together and thereby, through meaningful and purposeful observance, definitely instill values and raise their patriotic favour, among young and old.  Today all the branches of Kendra are organizing these festivals as part of cultural and value dissemination in the Hindu families.

Amrita Parivar programmes started by Kendra recently has started becoming popular.  We have to transform the atmosphere of our Griha as “Aalayam” (Temple).   The women of each Griha should know that they are actually playing the role of ‘Griha Lakshmi’.  Every Hindu family is a miniature nation.  Let us bring peace, prosperity and integrity in our families to replicate the same all over the country.  Value orientation to the children by the elders is the beginning point for making an ideal family.  Ramayana is our National epic.  Read daily in the presence of all family members.  

Kendra appeals to all the Hindu families to encourage one of their children, either boy or girl to join Vivekananda Kendra as fulltime workers for the service of Bharat and for the protection of Hindu Dharma, “Dharmo Rakshati Rakshitah:”

In order to render absolute Nishkama Karma, the Kendra Karyakartas are given periodical training to develop following qualities:

Full expertise in organizing Kendra programmes, festivals, Karya Padhati, and Karya Kartha Prashikshan Shibir.

Through the above programmes and activities disseminate the twin message of Kendra, i.e., Man Making and Nation Building.

Inculcate capacity to place before the donors Kendra’s role and the dire need to take up various type of service activities.  Therefore, impress upon the donors the need for funds to carry out the activities of Kendra.

Kendra workers cannot remain as “Bonsai plants” ever. While serving, they should also have proper physical, mental, emotional, intellectual and spiritual growth.

They should always look out for good youths to become workers of Kendra for the perpetuity of the organization.  For that matter, all the Kendra activities are mainly meant to create more and more workers for the organization for its perennial sustenance.  More the number of Jeevanvratis, Shikshartis, Sevavratis and Vanaprasti Karyakartas more expansion of Kendra work countrywide.   

Inspirational points for the Kendra workers who have engaged uninterruptedly in various service activities day and night are derived from the following sources,

 “OM” (Pranava Mantra)

Bharat Mata

Swami Vivekananda

Eknathji Ranade

Kendra Prarthana

Kendra workers Motto is:-

We must do as much good as we can for others, in as many ways as we can, to as many people as we can and as long as we can. 

Finally their total Sarnagati at the feet of Iswara with following words will make their life purposeful, meaningful, fruitful and peaceful.

“Yad yad karma karoti, tad tad akhilam

 Sambho tava Árádhanam”.

         

  A.Balakrishnan

President

Vivekananda Rock Memorial &

Vivekananda Kendra, Kanyakumari